A14216:1158
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
Part 2 › OF GODS PROVIDENCE. › Section 2: 2 WHAT THE PROVIDENCE OF GOD IS.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now of evil of crime or offence, 1there is another consideration. For these, as they are sins, or evils of crime, are not considered as good, & S. James saith of them, let no man when he is tempted (that is, when he is solicited to evil) say that he is tempted of God. Therefore God neither intendeth them in his counsel & purpose, neither alloweth, nor worketh, nor furthereth them: but only suffereth or permitteth them to be done of devils & men; that is, doth not hinder them from not being done, when yet he could hinder them: partly to show in punishing them his justice, & partly to show in pardoning them his mercy. Gal. 3.22. The scripture hath concluded all under sin, &c. And Rom. 9.17. For the same purpose have I stirred thee up, &c. But in the mean season the forsaking of his creature, or depriving him of divine light & rightness, & the action it self, which devils & men sinning, do against the Law & will of God, he notwithstanding by his general providence & efficacy will & moveth, but to such an end, as doth best agree with his nature, law, justice, & goodness, whether it be known or unknown to us. Therefore sins are truly said to be done, not by the will or working, but by the permission of God.
Now of euil of crime or offence, 1there is another consideration. For these, as they are sinnes, or euils of crime, are not considered as good, & S. Iames saith of them, let no man when he is tēpted (that is, when he is sollicited to euil) say that he is tēpted of God. Therefore God neither intendeth them in his counsel & purpose, neither alloweth, nor worketh, nor furdereth them: but only suffereth or permitteth them to bee doone of diuels & men; that is, doth not hinder thē from not being doone, when yet he could hinder them: partly to shew in punishing them his iustice, & partly to shew in pardoning them his mercy. Gal. 3.22. The scripture hath concluded all vnder sin, &c. And Rom. 9.17. For the same purpose haue I stirred thee vp, &c. But in the mean season the forsaking of his creature, or depriuing him of diuine light & rightnesse, & the action it selfe, which diuels & mē sinning, do against the Law & wil of God, he notwithstanding by his generall prouidence & efficacy wil & moueth, but to such an end, as doth best agree with his nature, law, iustice, & goodnesse, whether it be knowen or vnknowen to vs. Therefore sinnes are truely said to be doone, not by the wil or working, but by the permission of God.